XXIX
The Master said, “To have faults and not to reform them—this, indeed, should be pronounced having faults.”
XXX
The Master said, “I have been the whole day without eating, and the whole night without sleeping:—occupied with thinking. It was of no use. The better plan is to learn.”
XXXI
The Master said, “The object of the superior man is truth. Food is not his object. There is plowing;—even in that there is sometimes want. So with learning;—emolument may be found in it. The superior man is anxious lest he should not get truth; he is not anxious lest poverty should come upon him.”
XXXII
The Master said, “When a man’s knowledge is sufficient to attain, and his virtue is not sufficient to enable him to hold, whatever he may have gained, he will lose again.
“When his knowledge is sufficient to attain, and he has virtue enough to hold fast, if he cannot govern with dignity, the people will not respect him.
“When his knowledge is sufficient to attain, and he has virtue enough to hold fast; when he governs also with dignity, yet if he try to move the people contrary to the rules of propriety:—full excellence is not reached.”
XXXIII
The Master said, “The superior man cannot be known in little matters; but he may be entrusted with great concerns. The small man may not be entrusted with great concerns, but he may be known in little matters.”
XXXIV
The Master said, “Virtue is more to man than either water or fire. I have seen men die from treading on water and fire, but I have never seen a man die from treading the course of virtue.”
XXXV
The Master said, “Let every man consider virtue as what devolves on himself. He may not yield the performance of it even to his teacher.”
XXXVI
The Master said, “The superior man is correctly firm, and not firm merely.”
XXXVII
The Master said, “A minister, in serving his prince, reverently discharges his duties, and makes his emolument a secondary consideration.”
XXXVIII
The Master said, “In teaching there should be no distinction of classes.”
XXXIX
The Master said, “Those whose courses are different cannot lay plans for one another.”
XL
The Master said, “In language it is simply required that it convey the meaning.”
XLI
The Music-master, Mien, having called upon him, when they came to the steps, the Master said, “Here are the steps.” When they came to the mat for the guest to sit upon, he said, “Here is the mat.” When all were seated, the Master informed him, saying, “So-and-so is here; so-and-so is here.”
The Music-master, Mien, having gone out, Tsze-chang asked, saying. “Is it the rule to tell those things to the Music-master?”
The Master said, “Yes. This is certainly the rule for those who lead the blind.”
Book XVI
Ke She
I
The head of the Chî family was going to attack Chwan-yü.
Zǎn Yû and Chî-lu had an interview with Confucius, and said, “Our chief, Chî, is going to commence operations against Chwan-yü.”
Confucius said, “Ch’iû, is it not you who are in fault here?
“Now, in regard to Chwan-yü, long ago, a former king appointed its ruler to preside over the sacrifices to the eastern Mǎng; moreover, it is in the midst of the territory of our State; and its ruler is a minister in direct connection with the sovereign:—What has your chief to do with attacking it?”
Zǎn Yû said, “Our master wishes the thing; neither of us two ministers wishes it.”
Confucius said, “Ch’iû, there are the words of Châu Zǎn—‘When he can put forth his ability, he takes his place in the ranks of office; when he finds himself unable to do so, he retires from it. How can he be used as a guide to a blind man, who does not support him when tottering, nor raise him up when fallen?’
“And further, you speak wrongly. When a tiger or rhinoceros escapes from his cage; when a tortoise or piece of jade is injured in its repository:—whose is the fault?”
Zǎn Yû said, “But at present, Chwan-yü is strong and near to Pî; if our chief do not now take it, it will hereafter be a sorrow to his descendants.”
Confucius said. “Ch’iû, the superior man hates that declining to say—‘I want such and such a thing,’ and framing explanations for the conduct.
“I have heard that rulers of States and chiefs of families are not troubled lest their people should be few, but are troubled lest they should not keep their several places; that they are not troubled with fears of poverty, but are troubled with fears of a want of contented repose among the people in their several places. For when the people keep their several places, there will be no poverty; when harmony prevails, there will be no scarcity of people; and when there is such a contented repose, there will be no rebellious upsettings.
“So it is.—Therefore, if remoter people are not submissive, all the influences of civil culture and virtue are to be cultivated to attract them to be so; and when they have been so attracted, they must be made contented and tranquil.
“Now, here are you, Yû and Ch’iû, assisting your chief. Remoter people are not submissive, and, with your help, he cannot attract them to him. In his own territory there are divisions and downfalls, leavings and separations, and, with your help, he cannot preserve it.
“And yet he is planning these hostile movements within the State.—I am afraid that the sorrow of the Chî-sun family will not be on account of Chwan-yü, but will be found within the screen of their own court.”
II
Confucius said, “When good government prevails in the empire, ceremonies, music, and punitive military expeditions proceed from the
